hermeneutic and transcendental phenomenology

A method of free variation leads the researcher to a description of the invariant or essential structures of the phenomena, without which it would not exist. The extension of Being and Time (Heidegger, 1927/1962) was eventually abandoned and Heidegger's later writing became more obtuse and less technical in nature. The researcher is called, on an ongoing basis, to give considerable thought to their own experience and to explicitly claim the ways in which their position or experience relates to the issues being researched. This process is one of coming face to face with the ultimate structures of consciousness. While Allen (1995) argued that a clear distinction between phenomenology and hermeneutic phenomenology does not exist, he describes phenomenology as foundationalist, as it seeks a correct answer or valid interpretation of texts not dependent on the biographical, social or historical position of the interpreter. This chapter analyzes the relationship between hermeneutic phenomenology and transcendental philosophy in Heidegger’s Being and Time. These structures were described as essences that made the object identifiable as a particular type of object or experience, unique from others (Edie, 1987). This may be achieved through use of reflexivity, the construction of texts that are credible to the experience and that can be understood by insiders and outsiders, coherence of research conclusions that reflect the complexity of the situation, and lack of deception. •Transcendental phenomenology is “foundationalist” in that it seeks a correct answer and a “valid” interpretation of texts independent of factors in the interpreter •Hermeneutic phenomenology is “non-foundationalist” in that it focuses on the meaning that arises from the interpretive interaction between historically produced texts and the reader. Issues of reliability and validity or the quality of this type of research have been addressed through the examination of rigor, trustworthiness, credibility, and authenticity (Beck, 1993; Denzin & Lincoln; Hall & Stevens, 1991). Koch (1996) described Gadamer's position as one of supporting prejudice as the condition of knowledge that determines what we find intelligible in any situation. Y1 - 2015/5/21. Hermeneutics and Phenomenology Problems When Applying Hermeneutic Phenomenological Method in Educational Qualitative Research LEENA KAKKORI University of Jyväskylä, Finland Hermeneutic phenomenology is a research method used in qualitative research in the fields of education and other human sciences, for example nursing science. Kvale (1996) cautioned, however, that it is important to look for not only what is ‘said’, but what is said ‘between the lines’. In Heidegger's (1927/1962) opinion, all understanding is connected to a given set of fore-structures, including one's historicality, that cannot be eliminated. As stated earlier, both Husserl and Heidegger took exception to the Cartesian split between mind and body (Jones, 1975). The researcher is seen as being able to obtain a viewpoint, devoid of values or biases (Polkinghorne). He purported that minds and objects both occur within experience, thus eliminating mind-body dualism. There is a transaction between the individual and the world as they constitute and are constituted by each other (Munhall, 1989). Simply select your manager software from the list below and click on download. Both men called for a fresh look at our world and ourselves (Jones, 1975). Specifically, the biases and assumptions of the researcher are not bracketed or set aside, but rather are embedded and essential to interpretive process. 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